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To cite Derrida, “Liquid is the element of the pharmakon” (Dissemination 152). In Plato’s Timaeus, the Logos is also described as a transcendental seed that God plants in the bone’s marrow. Not only does Plato locate the faculty of reasoning in the human brain, he also suggests that the Logos is beyond the reach of the five senses. This Ideal Word is not accessible in the realm of becoming. According to Plato, the Logos (or Ideal Word) is transcribed or written upon the Soul. In Platonic terms, the Psyche and Logos dwell in the transcendent realm of Being, not the actual world of becoming.

But, what he means by “specific,” in this case, is theoretically specific, since we don’t know what this specific thing is, nor can we say for certain that it actually exists. In fact, it exists only in a theoretical sense: universal grammar is “a theory of essential properties of human language [my emphasis]” (43). Chomsky assumes that what he calls “the rules of the phonological component of language have a fixed form and a specific organization” (14). He also asserts that these hidden and allegedly “fixed” essences in the mind will correspond “in a fixed manner determined by the labeled bracketing of the surface structure.

To cite Chomsky, a person who has successfully acquired a language is someone who has attained “a system of ‘pragmatic competence’ interacting with his grammatical competence, [that is] characterized by the grammar. Thus we distinguish grammatical and pragmatic competence as two components of the attained cognitive state [my emphasis]” (3). Yet, what Chomsky calls “the attained cognitive state” is a creative fiction, a temporal stasis during which the interior “notion” magically conjoins with the external trace.

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